Dear Matzav Inbox,
I would like to address the trend of publicly sharing photos of the cars of people who park in handicapped spaces without visibly valid permits.
While it may be frustrating to witness the misuse of parking spaces designated for those with physical limitations, sharing these photos publicly can present significant halachic concerns, particularly regarding lashon hara and public busha.
According to the halachic framework established by the Chafetz Chaim, negative information should only be publicized if it fulfills a constructive purpose, or to’eles, and only when specific criteria are met. In Hilchos Lashon Hara, Chapter 10, he outlines these guidelines as follows:

1. Truth and Verification: The information shared must be true and confirmed. In this context, it is vital to ensure that the person parked there is indeed misusing the spot, as disabilities are sometimes not visible. We risk misjudging someone who has a legitimate need for that space but does not appear outwardly disabled.
2. Constructive Purpose: Publicizing negative information must aim to prevent harm or rectify a situation in a way that cannot be achieved otherwise. If the goal is to raise awareness about handicapped parking misuse, it may be more effective—and less harmful—to report the issue directly to parking authorities or raise general awareness without singling out individuals and displaying their cars and license plates.
3. Avoiding Harm: The Chafetz Chaim cautions against actions that might harm another’s reputation beyond what is necessary to achieve a constructive goal. Public shaming, especially on social media, often escalates far beyond the original issue and can cause disproportionate harm to the person’s dignity and standing.

The Rambam in Hilchos Dei’os (7:5) similarly states that speaking negatively about someone, even truthfully, is generally forbidden unless it is the only way to prevent harm. This principle advises us to act with caution when contemplating actions that could harm someone’s reputation. Reporting the behavior to proper authorities or encouraging general vigilance without targeting individuals are usually safer and more appropriate courses.
The Tosefta (Bava Metzia 3:30) teaches us, “You shall not go about as a talebearer among your people” (Vayikra 19:16), which Rishonim, including the Rambam and Rashbam, understand as forbidding actions that might harm others’ reputations. The halacha stresses the need to exhaust private or less intrusive means of addressing wrongs before resorting to public exposure.
Additionally, in Choshen Mishpat 420:38, the Shulchan Aruch compares publicly embarrassing another to “shedding blood” (Bava Metzia 58b). By sharing someone’s photo in a context meant to shame, we risk committing this serious aveirah unless it’s necessary and cannot be avoided.
Speak to any posek and they’ll tell you that public shaming rarely aligns with halacha.
The concept of tochachah further illustrates this point. The Gemara in Bava Basra (16b) and the Mishnah Berurah (608:3) both make it clear that tochachah should be given privately, avoiding public embarrassment whenever possible. These sources collectively argue for restraint and caution, reminding us that we should first pursue options that respect others’ dignity.
Taking a picture of someone parked in a handicapped spot and publicizing it may satisfy an initial sense of frustration, but it violates our core principles, halachically and hashkafically. We can seek to educate and raise awareness about this issue through alternative methods that align with halacha and avoid potential violations of lashon hara and public embarrassment.
Thank you for reading.
Sincerely,
A Yid Who Has Never Parked in a Handicapped Spot in His Life But Still Knows That Halacha is Halacha No Matter How Good One’s Intention Is In Exposing Issues
Lakewood, NJ
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